The sin and danger of self-love described, in a sermon preached at Plymouth, in New-England, 1621

BANCROFT LIBRARY

C5-3T3 i

SIN AND DANGER

SELF-LOVE

DESCRIBED,

IN A

•:rV •."•_' SERMON ''/ fe

PREACHED

AT PLYMOUTH, IN NEW-ENGLAND, 1621,

BY

ROBERT CUSHMAN.

WITH A MEMOIR OF THE AUTHOR.

BOSTON:

PUBLISHED BY CHARLES EWER,

AND FOR SALE BY CROCKER k EREWSTER, SAMUEL G. DRAKE,

LITTLE & BROWN, JAMES MUNROE &> COMPANY,

BENJAMIN PERKINS, AND JAMES LORING.

DEC. 22, 1846.

BIOGRAPHICAL SKETCH,

BY

HON. JOHN DAVIS,

LATE JUDGE OF THE U. S. DISTRICT COURT, MASSACHUSETTS DISTRICT.

ROBERT GUSH MAN, the author of the preceding discourse, was
one of the most distinguished characters among that collection of
worthies, who quitted England on account of their religious diffi
culties, and settled with Mr. John Robinson, their pastor in the city
of Leyden, in Holland, in the year 1609. Proposing afterwards a
removal to America in the year 1617, Mr. Cushman and Mr. John
Carver, (afterwards the first Governor of New-Plymouth) were
sent over to England, as their agents, to agree with the Virginia
Company for a settlement, and to obtain, if possible, a grant of
liberty of conscience in their intended plantation, from King James.

From this negotiation though conducted on their part with great
discretion and ability, they returned unsuccessful to Leyden, in
May 1618. They met with no difficulty indeed with the Virginia
Company, who were willing to grant them sufficient territory, with
as ample privileges as they could bestow : but the pragmatical
James, the pretended vicegerent of the Deity, refused to grant
them that liberty in religious matters, which was their principal
object — when this persevering people finally determined to trans
port themselves to this country, relying upon James's promise that
he would connive at, though not expressly tolerate them ; Mr.
Cushman was again dispatched to England in February 1619,
with Mr. William Bradford, another of the company, to agree
with the Virginia Company on the terms of their removal and
settlement.

After much difficulty and delay, they obtained a patent in the
September following, upon which part of the Church at Leyden,
with their Elder Mr. Brewster determined to transport themselves
as soon as possible. Mr. Cushman was one of the agents in
England to procure money, shipping and other necessaries for the
voyage, and finally embarked with them at South- Hampton,
August 5th, 1620. But the ship, in which he sailed, proving
leaky, and after twice putting into port to repair, being finally con
demned as unfit to perform the voyage, Mr. Cushman with his
family, and a number of others were obliged, though reluctantly,
to relinquish the voyage for that time and returned to London.
Those in the other ship proceeded and made their final settlement
at Plymouth in December 1620, where Mr. Cushman also arrived

in the ship Fortune from London, on the 10th of November 1621,
but took passage in the same ship back again, pursuant to the
directions of the merchant adventurers in London, (who fitted out
the ship and by whose assistance the first settlers were transported)
to give them an account of the plantation.* He sailed from Plym
outh December 13th, 1621, and arriving on the coast of England,
the ship, with a cargo, valued at 5001. sterling, was taken by the
French. Mr. Cushman, with the crew, was carried into France ;
but arrived in London in the February following. During his short
residence at Plymouth, though a mere lay character, he delivered
the preceding discourse, which was printed in London in 1622, and
afterwards re-printed in Boston in 1724. And though his name is
not prefixed to either edition, yet unquestionable tradition renders
it certain that he was the author, and even transmits to us a knowl
edge of the spot where it was delivered. Mr. Cushman, though he
constantly corresponded with his friends here, and was very
serviceable to their interest in London — never returned to the
country again, but while preparing for it was removed to a better,
in the year 1626. The news of his death and Mr. Robinson's
arrived at the same time at Plymouth, by Captain Standish, and
seem to have been equally lamented by their bereaved and suffering
friends there. He was zealously engaged in the prosperity of the
plantation, a man of activity and enterprise, well versed in business,
respectable in point of intellectual abilities, well accomplished in
scriptural knowledge, an unaffected professor, and a steady sincere
practiser of religion. The design of the following discourse was
to keep up the noble flow of public spirit, which perhaps began
then to abate, but which was necessary for their preservation and
security.

After the death of Mr. Cushman, his family came over to New
England. His son, Thomas Cushman, succeeded Mr. Brewster,
as ruling elder of the Church of Plymouth, being ordained to that
office in 1649. He was a man of good gifts, and frequently
assisted in carrying on the public worship, preaching, and catechi
sing. For it was one professed principle of that Church, in its
first formation, ' to choose none for governing Elders, but such as
were able to teach.' He continued in this office till he died, in
1691, in the eighty-fourth year of his age.

* It seems to be a mistaken idea that Mr. Cushman started in the smaller vessel, which
put back ou account of its proving leaky. This mistake has arisen from the fact that Mr. C.
was left in England in 1620, and did not come over in the Mayflower with the first emigrants.
The fact is that Mr. Cushman procured ' the larger vessel,' the Mayflower, and its pilot at
London and left in that vessel ; but in consequence of the unsound ness of the smaller vessel,
the Speedwell, it became necessary that part of the pilgrims should be left behind, and
consequently Mr. Cushman, whom Gov. Bradford called ' the right hand with the adventurers,'
and who ' for divers years had managed all our business with them to our great advantage,'
was selected as one who would be best able to keep together that portion of the flock left
behind. Although Mr. Cushman did not come over in the Mayflower, vet such was the
respect for him among those who did come, that his name is placet! at the head of those who
came in that ship, in the allotment of land at a time when he was not in New England.

.N. B. 8.

DEAR SIR:

LETTER FROM JUDGE DAVIS.

BOSTON, DEC. 21, 1846.

Having communicated to me your intention of publishing
a new edition of Robert Cushman's memorable discourse, delivered
in Plymouth, 1621, together with the memoir of the author, which
I prepared for the edition printed by Nathaniel Coverly in Ply
mouth, in 1785 ; I take the liberty to advise you to follow for your
purpose that copy of the memoir which was inserted by the Rev.
Dr. Bel knap in the second volume of his American Biography,
with the addition of some particulars respecting the family,
especially of elder Thomas Gush man, son of Robert Cushman,
and who, like his father, was held in high esteem by all his
cotemporaries.

The original memoir prepared for the Plymouth edition, was
anonymous. My highly esteemed friend the Rev. Dr. Belknap,
in giving it a place in his valuable work was pleased to announce
the name of the writer.

The remarks on the discourse originally accompanying the me
moir, were prompted by views supposed to have been adopted by
the Plymouth pioneers respecting property and civil polity, in which
I was afterwards convinced I had made a mistake. I had adopted an
opinion corresponding with that of Dr. Robertson and other writ
ers, that misguided by their religious theories and in imitation of
the primitive Christians, they voluntarily threw all their property into a
common stock. And that their difficulties and embarrassments
were greatly enhanced by adopting, and perseveringly adhering
to an impracticable system. But further inquiry induced the con
viction that this conjecture was erroneous, and that the severe
pressure they experienced, was in a great degree produced by the
operation of their articles of agreement with the adventurers in
England, which established a community of interest for seven
years, and prevented the holding in severally the fruits of their
industry and enterprise.

These views of the subject, and an acknowledgement of my pre
vious mistake, were expressed in a discourse delivered at Plymouth,
in the year 1800, on the anniversary of the landing of the fathers.
The Rev. Mr. Abbot of Beverly, afterwards, on alike occasion, with
out any knowledge of the contents of that discourse, which was not
published, was led in his investigation of the subject, into a similar
conclusion, and fully vindicated the pilgrims from the censures

6

which had been expressed relative to this branch of their proceed
ings. The onerous connection with the merchant adventurers
remained until 1627, when an amicable and satisfactory settlement
was made with them by a purchase of all their interest in the
concern. The sum contracted to be given for this purchase, was
1800 pounds sterling, payable by instalments of 200 pounds
annually.

Thus says Governor Bradford in one of his letters :

" All now is become our own, as we say in the proverb, when
our debts are paid. And doubtless this was a great mercy of
God unto us, and a great means of peace and better subsistence,
and wholly dashed all the plots and devices of our enemies, both
there and here, who daily expected our ruin, dispersion and utter
subversion by the same ; but their hopes were thus far prevented
though with great care and labor, we were left to struggle with the
payment of the money.'

Under these impressions I think it will be well for you to omit
the insertion of the remarks above mentioned on Mr. Gush man's
discourse. That discourse is a precious relic of ancient times, the
sound sense, good advice, and pious spirit, which it manifests, will,
it may be hoped, now, and in all future time, meet with approval
and beneficial acceptance in our community.

The information contained in the note of your correspondent
respecting Mr. Cushman's embarcation, and the assignment of
land made to him in the colony, is believed to be correct.

Respectfully Your Ob't. Servant,

J. DAVIS.
To CHARLES EWER, Esq.

To HIS LOVING FRIENDS THE ADVENTURERS FOR
NEW-ENGLAND.

TO GETHER

WITH ALL WELL-WILLERS, AND WELL-WISHERS THEREUNTO,
GRACE AND PEACE, &c.

NEW-ENGLAND, so called, not only (to avoid novelties) because
Captain Smith hath so entitled it in his Description, but because of
the resemblance that is in it, of England the native soil of English
men ; it being much what the same for heat and cold in Summer
and Winter, it being champaign ground, but no high mountains,
somewhat like the soil in Kent and Essex; full of dales, and
meadow ground, full of rivers and sweet springs, as England is.
But principally, so far as we can yet find, it is an island, and near
about the quantity of England, being cut out from the main land
in America, as England is from the main of Europe, by a great
arm of the sea, which entereth in forty degrees, and runneth up
North West and by West, and goeth out either into the South-Sea,
or else into the Bay of Canada. The certainty whereof, and se
crets of which, we have not yet so found as that as eye-witnesses
we can make narration thereof, but if God give time and means,
we shall, ere long, discover both the extent of that river, together
with the secrets thereof ; and so try what territories, habitations, or
commodities, may be found, either in it, or about it.

It pertaineth not to my purpose to speak any thing either in
praise, or dispraise of the country ; so it is by God's Providence,
that a few of us are there planted to our content, and have with
great charge and difficulty attained quiet and competent dwell
ings there. And thus much I will say for the satisfaction of such
as have any thought of going hither to inhabit ? That for men
which have a large heart, and look after great riches, ease, pleasures,
dainties, and jollity in this world (except they will live by other
men's sweat, or have great riches) I would not advise them to
come there, for as yet the country will afford no such matters :
Bat if there be any who are content to lay out their estates, spend
their time, labors, and endeavors, for the benefit of them that
shall come after, and in desire to further the gospel among those
poor heathens, quietly contenting themselves with such hardship
and difficulties, as by God's Providence shall fall upon them, being
yet young, and in their strength, such men I would advise and
encourage to go, for their ends cannot fail them.

8

And if it should please God to punish his people in ihe Christian
countries of Europe, (for their coldness, carnality, wanton abuse
of the Gospel, contention, &c.) either by Turkish slavery, or by
popish tyranny which God forbid, yet if the time be come, or shall
come (as who knoweth) when Satan shall be let loose to cast out
his floods against them, (Rev. 12. 14. 15.) here is away opened for
such as have wings to fly into this wilderness ; and as by the dis
persion of the Jewish church through persecution, the Lord brought
in the fulness of the Gentiles, (Act. 11. 20, 21.) so who knoweth,
whether now by tyranny and affliction, he suffereth to come upon
them, he will not by little and little chase them even amongst the
heathens, that so a light may rise up in the dark, (Luke 2. 32.) and
the kingdom of Heaven be taken from them which now have it,
and given to a people that shall bring forth the fruit of it. (Mat.
21. 43.) This I leave to the judgment of the godly wise, being
neither prophet nor son of a prophet, (Amos 7. 14.) but consider
ing God's dealing of old, (2 Kings 17, 23.) and seeing the name of
Christian to be very great, but the true nature thereof almost quite
lost in all degrees and sects, I cannot think but that there is some
judgment not far off, and that God will shortly, even of stones,
raise up children unto Abraham. (Mat. 3. 5.)

And who so rightly considereth what manner of entrance, abid
ing, and proceedings, we have had among these poor heathens
since we came hither, will easily think, that God has some great
work to do towards them.

They were wont to be the most cruel and treacherous people in
all these parts, even like lions, but to us they have been like
lambs, so kind, so submissive, and trusty, as a man may truly say,
many Christians are not so kind, nor sincere.

They were very much wasted of late, by reason of a great mor
tality that fell amongst them three years since, which together with
their own civil dissentions and bloody wars, hath so wasted
them, as I think the twentieth person is scarce left alive, and those
that are left, have their courage much abated, and their counten
ance is dejected, and they seem as a people affrighted. And
though when we came first into the Country, we were few, and
many of us were sick, and many died by reason of the cold and
wet, it being the depth of winter, and we having no houses, nor
shelter, yet when there was not six able persons among us, and
that they came daily to us by hundreds, with their sachems or
kings, and might in one hour have made a dispatch of us, yet such
a fear was upon them, as that they never offered us the least injury
in word or deed. And by reason of one Tisquanto^ that lives
amongst us, that can speak English, we have daily commerce
with their kings, and can know what is done or intended towards
us among the savages ; also we can acquaint them with our
courses and purposes, both human and religious. And the greatest

9

commander of the country, called Massasoit, cometh often to visit
us, tho' he lives 50 miles from us, often sends us presents, he hav
ing with many other of their governors, promised, yea, subscribed
obedience to our sovereign Lord King James, and for his cause
to spend both strength and life. And we for our parts, through
God's grace, have with that equity, justice, and compassion, carried
ourselves towards them, as thai they have received much favor,
help, and aid from us, but never the least injury or wrong by us.^
We found the place where we live empty, the people being all dead
and gone away, and none living near by 8 or 10 miles ; and though
in the time of some hardship we found (travelling abroad) near 8
bushels of corn hid up in a cave, and knew no owners of it, yet
afterwards hearing of the owners of it, we gave them (in their esti
mation) double the value of it. Our care hath been to maintain
peace amongst them, and have always set ourselves against such of
them as used any rebellion, or treachery against their governors,
and not only threatened such, but in some sort paid them their due
deserts ; and when any of them are in want, as often they are in
the winter, when their corn is done, we supply them to our pow
er, and have them in our houses eating and drinking, and warming
themselves, which thing (though it be something a trouble to us)
yet because they should see and take knowledge of our labors,
order and diligence, both for this life and a better, we are content
to bear it, and we find in many of them, especially, of the younger
sort, such a tractable disposition, both to religion and humanity, as
that if we had means to apparel them, and wholly to retain them
with us (as their desire is) they would doubtless in time prove ser
viceable to God and man, and if ever God send us means we will
bring up hundreds of their children, both to labor and learning.

But leaving to speak of them till a further occasion be offered; if
any shall marvel at the publishing of this treatise in England^ seeing
there is no want of good books, but rather want of men to use good
books, let them know, that the especial end is, that we may keep
those motives in memory for ourselves, and those that shall come
after, to be a remedy against self love the bane of all societies. And
that we also might testify to our Christian countrymen, who judge
diversly of us, that though we be in a heathen country, yet the
grace of Christ is not quenched in us, but we still hold and teach
the same points of faith, mortification, and sanctification, which we
have heard and learned, in a most ample and large manner in our
own country. If any shall think it too rude and unlearned for this
curious age, let them know, that to paint out the Gospel in plain
and flat English, amongst a company of plain Englishmen (as we
are) is the best and most profitablest teaching ; and we will study
plainness, not curiosity, neither in things human, nor heavenly. If
any error or unsoundness be in it, (as who knoweth) impute it to
that frail man which endited it, which professeth to know nothing

* They offer us to dwell where we will.

10

as he oughl to know it. I have not set down my name, partly be
cause I seek no name, and principally, because I would have noth
ing esteemed by names, for I see a number of evils to arise through
names, when the persons are either famous, or infamous, and God
and man is often injured ; if any good or profit arise to thee in the
receiving of it, give God the praise and esteem me as a son of
Adam, subject to all such frailties as other men are.

And you my loving friends the adventurers to this plantation ;
as your care has been, first to settle religion here, before either
profit or popularity, so I pray you, go on, to do it much more, and
be careful to send godly men, though they want some of that
worldly policy which this world hath in her own generation, and
so though you lose, the Lord shall gain. I rejoice greatly in your
free and ready minds to your powers, yea, and beyond your pow
ers to further this work, that you thus honor God with your
riches, and I trust you shall be repayed again double and treble in
this world, yea, and the memory of this action shall never die, but
above all adding unto this (as I trust you do) like freeness in all
other God's services both at home and abroad, you shall find
reward with God, ten thousand-fold surpassing all that you can do
or think ; be not therefore discouraged, for no labor is lost, nor
money spent which is bestowed for God, your ends were good,
your success is good, and your profit is coming, even in this life,
and in the life to come much more : and what shall I say now, a
word to men of understanding sufficeth, pardon I pray you my
boldness, read over the ensuing treatise, and judge wisely of the
poor weakling, and the Lord, the God of land and sea, stretch out
his arm of protection over you and us, and over all our lawful and
good enterprizes, either this, or any other way.

Plymouth in New-England, December 12, 1621.

A

: SERMON

Preached at PLYMOUTH, in New England, 1621,

I CORINTHIANS, 10. 24.

LET NO MAN SEEK HIS OWN! BUT EVERT MAN ANOTHER'S WEALTH.

THE occasion of these words of the Apostle Paul, was
because of the abuses which were in the Church of Cor
inth. Which abuses arose chiefly through swelling pride,
self-love and conceitedness, for although this church was
planted by Paul and watered by Apottos, and much in
creased by the Lord ; yet the sower of tares was not want
ing to stir up evil workers and fleshly minded hypocrites,
tinder a shew of godliness, and with angel-like holiness
in appearance, to creep in amongst them to disturb their
peace, try their soundness, and prove their constancy.
And this the Apostle complains of very often : as first, in
their carnal divisions, chap. 1. then in their extolling their
eloquent teachers, and despising Paul, chap. 4. Then in
their offensive going to Law, before the heathen judges,
chap. 6. Then in eating things offered to idols, to the
destroying of the tender consciences of their brethren,
chap. 8. Then in their insatiable love feasts, in the time
and place of their church meetings, the rich which could
together feed to fulness, despising and contemning the
poor, that had not to lay it on as they had, chap. 11.
Finally in both the epistles, he very often nippeth them
for their pride, and self-love, straitness and censoriousness,
so that in the last chapter he willeth them again and
again to prove, try and examine themselves, to see
whether Christ were in them or not, for howsoever many
of them seemed, as thousands do at this day to soar aloft,
and go with full sail to Heaven : yet as men that row in

12

boats, set their faces one way, when yet their whole body
goeth apace another way : so there are many which set
such a face upon religion, and have their mouth full of
great swelling words : as if they would even blow open
the doors of heaven, despising all humble minded and
broken-hearted people, as weak, simple, sottish, &c. when
yet notwithstanding, these blusterers, which seem to go
so fast, and leave all others behind them, if like these glosing
Corinthians, they carry affectedly their own glory with
them, and seem thus to stand for the glory of God. What
do they else but join flesh to spirit, serving not God for
nought, but for wages, and so serving their bellies, whose end
will be damnation, except a speedy and sound remedy be
thought of, which remedy is even that which our Saviour
teacheth the rich young gallant, and which Paul here
prescribeth, in willing them not to seek their own, but
every man another's wealth, which physic is as terrible
to carnal professors, as abstinence from drink is to a man
that hath the dropsy ; and it is a sure note, that a man is
sick of this disease of self-love, if this be grievous to him,
as appeareth in the man whom Christ bid sell that he
had, and he went away very sorrowful, yet surely this
vein must be pricked, and this humor let out, else it will
spoil all, it will infect both soul and body, yea, and the
contagion of it is such (as we shall see anon) as will even
hazard the welfare of that society where self seekers and
self lovers are.

As God then did direct this Apostle to lay down this
'orief direction as a remedy for that evil in Corinth, so you
may think it is by God's special providence, that I am
now to speak unto you from this text : and say in your
hearts, surely something is amiss this way : let us know it
and amend it

The parts of this text are two. 1. A Dehortation. 2.
An Exhortation. The Dehortation, Let no man seek his
own. The Exhortation, But every man another's wealth.

In handling of which, I will first, open the words.
Secondly, gather the doctrine. Thirdly illustrate the
doctrine by scriptures, experience and reasons. Fourthly
apply the same, to every one his portion.

The proper drift of the Apostle here is not to tax the

13

Corinthians, for seeking their own evil ends in evil actions,
but for aiming at themselves, and their own benefits in ac
tions lawful, and that appeareth in the former verse, where
he saith, All things are lawful, §c. viz. all such things as
now we speak of, to eat any of God's creatures, offered to
idols or not, to feast and be merry together, to shew love
and kindness to this or that person, &c. but when by such
means we seek ourselves, and have not a charitable lov
ing and reverent regard of others, then they are unexpe-
dient, unprofitable, yea unlawful, and must be forborne,
and he that hath not learned to deny himself even the
very use of lawful things, when it tendeth to the contempt,
reproach, grief, offence and shame of his other brethren
and associates, hath learned nothing aright, but is, appa
rently, a man that seeks himself and against whom the
Apostle here dealeth most properly.

The manner of the speech, may seem as counsel left at
liberty : as Mat 27. 49. And in our ordinary speech, we
think they be but weak charges, which are thus delivered,
let a man do this, or let him do that. But we must learn
the apostle's modesty, and know that whatsoever the terms
seem to imply, yet even this and other the like in this
epistle, are most absolute charges : as, Let a man esteem
of us, as the ministers of Christ, chap. 41. That is, a man
ought so to esteem of us. Let a man examine himself, 1
Cor. 11. 28. That is, as if he said, a man must examine
himself, Let your women keep silence in the churches, 1
Cor. 14, 34. that is, they ought so to do.

The meaning then summarily is, as if he said, the bane
of all these mischiefs which arise among you is, that men
are too cleaving to themselves and their own matters,
and disregard and contemn all others : and therefore I
charge you, let this self seeking be left off, and turn the
stream another way, namely, seek the good of your
brethren, please them, honor them, reverence them, for
otherwise it will never go well amongst you.

Obj. But doth not the Apostle elsewhere say ? That
he, which careth not for his own, is worse than an infidel. 1
Tim. 5. 8.

Ans. True, but by (own) there, he meaneth properly,
a man's kindred, and here by (own) he meaneth properly
a man's self.

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Secondly, he there especially taxeth such as were neg
ligent in their labors and callings, and so made them
selves unable to give relief and entertainment to such
poor widows and orphans as were of their own flesh
and blood.

Thirdly, be it so, that some man should even neglect
his own self, his own wife, children, friends, &c. And
give that he had to strangers, that were but some rare
vice, in some one unnatural man, and if this vice slay a
thousand, self-love slayeth ten thousands.

And this the wisdom of God did well foresee, and hath
set no caveats in the scriptures either to tax men, or fore
warn them from loving others, neither saith God any
where, let no man seek out the good of another, but let
no man seek his own, and every where in the scriptures
he hath set watch words against self good, self-profit, self-
seeking, &c. And thus the sense being cleared, I come
to the doctrine.

Doct. 1. Att men are too apt and ready to seek themselves
too much, and to prefer their own matters and causes beyond
the due and laivful measure, even to excess and offence against
God, yea danger of their own souls.

And this is true not only in wicked men which are
given over of God to vile lusts, as Absalom in getting favor
in his father's court : Jereboam, in settling his kingdom fast
in Samaria, Ahab in vehement seeking NabotHs vineyard,
but men, otherwise godly, have through frailty been foiled
herein, and many thousands which have a shew of godli
ness, are lovers of themselves : David was about to seek
himself when he was going to kill NabaU: Asa in putting
Hanani in prison : Josiah when he would go to war with
Necho, against the counsel of God, and reason ; Peter when
he dissembled about the ceremonies of the law, yea and
Paul complains of all his followers ( Timothy excepted)
that they sought their own too inordinately.

And why else are these caveats hi the scriptures, but to
warn the godly that they be not tainted herewith ? as,
Look not every man on his own things, but on the things
of another: Love seeketh not her own things. Be not desirous
of vain glory, $c. Philip. 2. 4. 1 Cor. 13. 6. Gal. 5. 26.

15

Yea and doth not experience teach, that even amongst
professors of religion, almost all the love and favor that
is shewed unto others is with a secret aim at themselves,
they will take pains to do a man good, provided that he will
take twice so much for them, they will give a penny so
as it may advantage them a pound, labor hard so as all
the profit may come to themselves, else they are heartless
and feeble. The vain and corrupt heart of man cannot
better be resembled then by a belly-god, host, or innkeeper
which welcometh his guests with smilings, and saluta
tions, and a thousand welcomes, and rejoiceth greatly to
have their company to dice, cards, eat, drink, and be
merry, but should not the box be paid, the pot be filling,
and the money telling, all this while, the epicure's joy
would soon be turned into sorrow, and his smiles turned
into frowns, and the door set open, and their absence
craved : even so men blow the bellows hard, when they
have an iron of their own a heating, work hard whilst
their own house is in building, dig hard whilst their own
garden is in planting, but is it so as the profit must go
wholly or partly to others ; their hands wax feeble, their
hearts wax faint, they grow churlish, and give cross
answers, like Naball, they are sour, discontent, and nothing
will please them. And where is that man to be found,
that will disperse abroad, and cast his bread upon the
waters, that will lend, looking for nothing again, that will
do all duties to other freely and cheerfully in conscience
to God, and love unto men, without his close and secret
ends or aiming at himself; such a man, out of doubt, is a
black swan, a white crow almost, and yet such shall stand
before God with boldness at the last day, when others
which have sought themselves, though for love of them
selves they have sought heaven, yea, and through self-love
persuaded themselves they should find it, yet wanting
love unto others, they will be found as sounding brass,
and as a tinkling cimbal, and whilst they have neglected
others, and not cared how others live, so as themselves
may fare well, they will be found amongst them, that the
Lord will say unto, / know you not, depart ye cursed into
everlasting fire, Mat. 25. 41. 42.

But that I may not walk in generalities, the particular

16

ways by which men seek their own are these : First, such
as are covetous, seek their own by seeking riches, wealth,
money, as Felix pretending love unto Paul, sent for him
often, but it was in hope of money. Many there are who
say, who will shew us any good, Psal. 4. 7. And pretend
religion, as some of the Jews did the keeping of the
Sabbath, which yet cried out, when will the Sabbath be
done, that we may sell corn, and get gain ; if a man can tell
how to get gold out of a flint, and silver out of the ada
mant, no pains shall be spared, no time shall be neglected,
for gold is their hope, and the wedge of gold is their
confidence, their hearts are set upon the pelf of this world,
and for love of it, all things are let slip, even all duties to
God or men, they care not how basely they serve, how
wretchedly they neglect all others, so as they may get
wealth : pinch who will, and wring who will ; all times
are alike with them, and they run for the bribe and Geha-
zie ; and this is the first way that men seek their own.

Now the contrary is seen in Nehemiah, who when the
people were hard put to it, and the land raw, he took not
the duties which were due to him being a magistrate, he
bought no land, nor grew rich, for it was no time : but he
maintained at his table many of his brethren the Jews,
and so spent even his own proper goods. And Paul
sought no man's gold nor silver, but though he had author
ity, yet he took not bread of the churches, but labored
with his hands : and why ? It was no time to take, some
churches were poor and stood in want, as Tfassafanica,
others were in danger to be preyed upon by covetous
belly-gods, as Corinth: and therefore he saw it no fit time
now to take any thing of them.

And indeed here is the difference between a covetous
worldling, and an honest thrifty Christian, it is lawful
sometimes for men to gather wealth, and grow rich, even
as there was a time for Joseph to store up corn, but a
godly and sincere Christian will see when this time is,
and will not hoard up when he seeth others of his brethren
and associates to want, but then is a time, if he have any
thing to fetch it out and disperse it, but the covetous gath
ers goods, he like Achan covets all that he seeth ; and
neglects no time, but gathers still and holds all fast, and

17

if it were to save the life of his brother, his bags must not
be diminished, nor his chests lighted, nor his field set to
sale, gather as much as he can, but it 's death to diminish
the least part of it.

2. The second way by which men seek their own, is
when they seek ease, or pleasure, as the Scribes and Phar
isees, who would not touch the burden with one of their
fingers ; for there is a generation, which think to have
more in this world then Adam's felicity in innocency, be
ing born (as they think) to take their pleasures, and their
ease, let the roof of the house drop through, they stir not ;
let the field be overgrown with weeds, they care not, they
must not foul their hand, nor wet their foot, it 's enough
for them to say, Go you, not let us go, though never so
much need ; such idle drones, are intolerable in a set
tled commonwealth, much more in a commonwealth
which is but as it were in the bud ; of what earth I pray
thee art thou made, of any better than the other of the
sons of Adam ? t And canst thou see other of thy brethren
toil their hearts out, and thou sit idle at home, or takest
thy pleasure abroad ? Remember the example of Uriah,
who would not take his ease nor his pleasure, though the
King required him, and why ? Because his brethren, his
associates, better men than himself (as he esteemed them)
were under hard labors and conditions, lay in the field
in tents, caves, &c.

3. The third way is when men seek their own bellies,
as some did in the Apostles' times, which went about with
new doctrines and devices, knowing that the people had
itching ears, and would easily entertain and willingly feed
such novelists, which brought in dissensions, schisms, and
contentions, and such were rocks, or pillars in their love-
feasts, as Jude speaketh, ver. 12. They were shadows in
God's service, but when feasting came, then they were
substances, then they were in their element. And cer
tainly there are some men which shape even their religion,
human state, and all, even as the belly cheer is best, and
that they must have, else all heart and life is gone ; let all
conscience, care of others go, let Lazarus starve at the gate,
let JosepHs affliction be increased, they must have their
dishes, their dainties, or no content. The contrary was

2

18

seen in Nehemiah, who would not take his large portion
allotted to the governor, because he knew it went short
with others of his brethren ; and Uriah would not receive
the King's present, and go banquet with his wife, because
he knew the whole host his brethren were fain to snap
short in the fields.

And the difference between a temperate good man, and
a belly-god is this : A good man will not eat his morsels
alone, especially, if he have better than others, but if by
God's providence, he have gotten some meat which is bet
ter than ordinary, and better than his other brethren, he
can have no rest in himself, except he make others par
take with him. But a belly-god will slop all in his own
throat, yea, though his neighbor come in and behold him
eat, yet his griple-gut shameth not to swallow all. And
this may be done sometimes, as well in mean fare as in
greater dainties, for all countries afford not alike.

4. The fourth way by which men seek their own, is by
seeking outward honor, fame and respect with men ; as
King Saul when he had lost all respect and favor with
God, then thought to give content to his heart by being
honored before the Elders of the people ; and it is won
derful to see how some men are desirous of vain glory,
Gal. 5. 26. And how earnestly they seek praise, favor,
and respect with men, and can have no quiet longer than
their worldly favor lasteth, and that they will have what
dishonor soever come to God, or disgrace unto men, yea,
they will disgrace, reproach, and disdain others, to gain
honor and advancement to themselves, yea, they will
make bold with the Scriptures and Word of God, to wrest
and wring, and slight it over for their credit's sake. And
let a man mark some men's talk, stories, discourses, &c.
and he shall see their whole drift is to extol and set out
themselves, and get praise and commendation of men.

Now the contrary was seen in Paul, he saith, He needed
no letters of commendations, 2 Cor. 3. 2. And again, He is
not affected with, meris praise, I Cor. 10. 12. Aiid here is
indeed the difference between an humble-minded Chris
tian, and a proud self-lover; an humble man often hath
E raise, as David, Hezekiah, and Josiah, but he seeks it not,
e desires it not, he is content to go without it, he loves

19

not the praise of men, for he knows it but froth and van
ity : but a proud self-lover, he seeks it still, get it or not
get it, and if he get it he is fully satisfied, if he get it not
he hangs his head like a bull-rush, and hath no comfort.

5. The fifth way by which men seek their own, is by
seeking to have their wills ; as the wrong doers in Corinth,
who thought it not enough to do wrong and harm to their
brethren, but to have their wills enough of them, drew
them before the Heathen magistrates.

And truly some men are so prince-like, or rather Papal,
that their very will and word is become a law, and if they
have said it, it must be so, else there is no rest or quiet
ness to be had, let never so many reasons be brought to
the contrary, it is but fighting with the wind. They are
like the obstinate Jews, who when against God's law, and
reason, they asked a King, though Samuel shewed them
that it would turn in the end to their own smart, yet still
held the conclusion, and said, nay, But we will have a
King, 1 Sam. 8. 19. Thus men are caught by their own
words, and insnared by the straitness of their own hearts,
and it is death to them not to have their wills, and howso
ever sometimes (like Jezebel) they are cut short of their
purposes, yet self-willed men will strut and swell like
Absalom, saying neither good nor bad, 2 Sam. 13. 22. but
hope for the day, and threaten like prophane Esau, Gen.
27. 41. Now the contrary is seen in David, though a
prince, a captain, a warrior, who having said, yea
sworn, that he would kill Nabal, and all his family that
day, yet upon reasonable counsel given, and that by a
weak woman, he changed his mind, altered his purpose,
and returned, without striking one stroke, an example
rare, and worthy imitation ; and when men are sick of will,
let them think of David, it was his grace and honor to go
back from his word and practice, when reason came. So
was it Herod's disgrace and shame to hold his word and
will against reason and conscience, Math. 14. 8, 9.

Quest. But some men happily will say unto me, It is
true, that men seek their own by all these ways, But what
should be the reason and cause of this ? that men seek so earn
estly themselves, in seeking riches, honor, ease, belly-cheer, will,
§c. something there is that carrieth them.

20

Ans. True, and the reasons and causes are specially
these three :

First, pride and high conceitedness, when men over
value themselves : and this made Absalom to seek his
father's kingdom, because he thought himself worthy of
it. 2 Sam. 15. 4. This made Haman so sore vexed, be
cause Mordecai bowed not to him, because he highly
valued himself, Esther, 3. 5.

And surely that which a man valueth much, he giveth
much respect to, and so it is a sure sign that a man loves
himself most when he giveth most to himself; and some
intolerable proud persons even think all the world is for
them, and all their purposes and endeavors shew what a
large conceit they have of themselves.

Secondly, want of due consideration and valuation of
other men's endowments, abilities and deserts ; when men
pass those things by, though they have both seen, heard,
and felt them ; as Pharaohs butler forgot Joseph's eminen-
cy when he was restored to his place, Gen. 40. 23. So
men used to write their own good actions in brass, but
other men's in ashes, never remembering nor considering
the pains, labor, good properties, &c. which others have,
and so they have no love to them, but only to themselves ;
as if God had made all other men unreasonable beasts,
and them only reasonable men.

Thirdly, want of heavenly conversation, and spiritual
eye to behold the glory, greatness, and majesty, and good
ness of Grod ; as the Queen of Sheba, thought highly of her
own glory, wisdom and happiness, till she saw Solomon's
wisdom and glory, and then she cried out, not of the hap
piness of her own servants, but of his servants that stood
before him, 1 Kings 10. 7, 8. And verily, if men were con
versant courtiers in Heaven, they would cry out with
Paul, Rom. 11. 33. Oh the depth of the riches, wisdom, and
knowledge of God, fyc. and would be ashamed of their own
sinfulness, nakedness and misery; for, as countrymen
which never saw the state of cities, nor the glory of
courts, admire even their own country Orders : And as
the savages here which are clad in skins, and creep in
woods and holes, think their own brutish and inhuman
life the best, which if they saw and did rightly apprehend

21

the benefit of comely humanity, the sweetness of reli
gion and the service of God, they would even shamefully
hide themselves from the eye of all noble Christians.
Even so, if men in serious contemplation, by the eye of
faith, would behold the glory of God, and what great
riches, beauty, fulness, perfection, power, dignity and
greatness is in God, they would leave admiring of them
selves, and seeking of themselves, and would say with
David, What am I? And tvhat is my father's house ? that
thou shouldest thus bless me ? 2 Sam. 7. 18. Yea What is man?
or the son of man that thou so regardest him ? Psal. 8. 3.

But it is time to come to apply these things more par
ticularly to ourselves, and see what Use is to be made of
them.

Use 1. Is it so, that God seeth a proneness in all the
sons of Adam, to seek themselves too much, and hath
given them warnings and watch-words thereof; as we
have heard, and doth experience confirm it? Then hence
are reproved a number of men, who think they can never
shew love enough to themselves, nor seek their own
enough, but think all cost, charges, cherishing, praise,
honor, &c. too little for them, and no man needeth to say
to them, as Peter did to Christ, favor thy self; but if they
do a little for another man, they account it a great matter,
though it be but a morsel of bread, or a single penny ;
but no varieties of dainties is too good for them, no silk,
purple, cloth, or stuff is too good to clothe them, the poor
man's idleness and ill husbandry is oft thrown in his dish,
but their own carnal delights and fleshy wantonness is
never thought upon : and why ? Because they think
even God and man owes all to them, but they owe noth
ing to none. Why, thou foolish and besotted man, hath
not the Holy Ghost read it in the very face of every son
of Adam, that he is too apt to seek his own, and art thou
wiser than God, to think thou never seekest thine own
enough ? or dreamest thou that thou art made of other,
and better mettle than other men are ? Surely, I know
no way to escape, having of corruption to thy father, and
the worm to thy sister and brother. And if God had
any where in all the Scriptures said, love thyself make
much of thyself, provide for one, &;c. there were some

22

reason for thee to take up the niggard's proverbs, Every
man for himself, and God for us all; Charity bcginneth at
home, fyc. But God never taught thee these things ; No, they
are Satan's positions. Doth God ever commend a man
for carnal love of himself ? Nay he brands it, and dis-
graceth it, as self love, talcing thought for the flesh; loving
of pleasure, fyc. Rom. 13. 14. 2 Tim. 34.

Obj. It is a point of good natural policy, for a man to
care and provide for himself.

Ans. Then the most fools have most natural policy,
for you see not the greatest drones and novices, either in
church, or commonwealth, to be the greatest scratchers
and scrapers, and gatherers of riches ? Are they not also
for the most part, best fed and clad ? And live they not
most easily? What shall I say? Even hogs, dogs, and
brute beasts know their own ease, and can seek that
which is good for themselves ; and what doth this shifting,
progging, and fat feeding which some use, more resemble
any thing than the fashion of hogs ? And so let it be what
natural policy it will.

Use 2. If God see this disease of self-love so danger
ous in us, then it standeth us all in hand to suspect our
selves, and so to seek out the root of this disease, that it may
be cured. If a learned physician, shall see by our coun
tenance and eye, that we have some dangerous disease
growing on us, our hearts will smite us, and we will
bethink ourselves where the most grief lieth, and how it
should come, whether with cold, heat, surfeit, over-flowing
of blood, or through griefj melancholy, or any such way,
and every man will bestir himself to get rid of it, and will
prevent always that which feeds the disease, and cherish
all courses that would destroy it.

Now, how much more ought we to bestir ourselves, for
this matter of self love, since God himself hath cast all
our waters, and felt all our pulses, and pronounceth us all
dangerously sick of this disease? Believe it, God cannot
lie, nor be deceived ; He that made the heart, doth not he
know it ? Let every man's heart smite him, and let him
fall to the examination of himself and see first, whether
he love not riches and worldly wealth too much, whether
his heart be not too jocund at the coming of it in, and too

23

heavy at the going of it out, for if you find it so there is
great danger, if thou canst riot buy as if thou possessed
not, and use this world as though thou used it not, (i Cor.
7. 30, 31.) thou art sick, and had need to look to it. So,
if thou lovest thine ease and pleasure, see whether thou
can be content to receive at God's hands evil as well as
good, (Job 2. 10.) whether thou have learned as well to
abound as to want, (Phil. 4. 10.) as weh1 to endure hard
labor, as to live at ease ; and art as willing to go to the
house of mourning as to the house of mirth, (Eccl 7. 6.)
for, else, out of doubt, thou lovest thy carnal pleasure and
ease too much.

Again, see whether thy heart cannot be as merry, and
thy mind as joyful, and thy countenance as cheerful, with
coarse fare, with pulse, with bread arid water (if God
offer thee no better, nor the times afford other) as if thou
had the greatest dainties: (Dan. 1. 15.) So also whether
thou can be content as well with scorns of men, when
thou hast done well, as with their praises, so if thou can
with comfort and good conscience say, I pass little for
man's judgment ; whether thou can do thy duty that God
requireth, and despise the shame, referring thyself unto
God, for if thou be disheartened, discouraged, and weak
ened in any duty because of men's dispraises, its a sign
thou lovest thyself too much.

So for the will, if thou can be content to give way even
from that which thou hast said shall be, yea, vowed shall
be. when better reason cometh, and hast that reverence of
other men, as that when it stand eth but upon a matter of
will, thou art as willing their wills should stand as thine,
and art not sad, churlish, or discontented, (i Kings 21. 4.) but
cheerful in thine heart, though thy will be crossed, it is a
good sign, but if not, thou art sick of a self-will, and must
purge it out. I the rather press these things, because I
see many men both wise and religious, which yet are so
tainted with this pestilent self-love, as that it is in them
even as a dead fly to the apothecaries' ointment, spoiling
the efficacy of all their graces, making their lives uncom
fortable to themselves, and unprofitable to others, being
neither fit for church nor commonwealth, but have even
their very souls in hazard thereby, and therefore who
can say too much against it.

24

It is reported, that there are many men gone to that
other plantation in Virginia, which, whilst they lived in
England, seemed very religious, zealous, and conscion-
able ; and have now lost even the sap of grace, and edge
to all goodness ; and are become mere worldlings. This
testimony I believe to be partly true, and amongst many
causes of it, this self-love is not the least It is indeed a
matter of some commendation for a man to remove him
self out of a thronged place into a wide wilderness ; to
take in hand so long and dangerous a journey, to be an
instrument to carry the Gospel and humanity among the
brutish heathen ; but there may be many goodly shews
and glosses and yet a pad in the straw, men may make a
great appearance of respect unto God, and yet but dis
semble with him, having their own lusts carrying them :
and, out of doubt, men that have taken in hand hither to
come, out of discontentment in regard of their estates in
England; and aiming at great matters here, affecting
it to be gentlemen, landed men, or hoping for office,
place, dignity, or fleshly liberty ; let the shew be what it
will, the substance is naught, and that bird of self-love
which was hatched at home, if it be not looked to, will eat
out the life of all grace and goodness : and though men
have escaped the danger of the sea, and that cruel mor
tality, which swept away so many of our loving friends
and brethren ; yet except they purge out this self-love, a
worse mischief is prepared for them : And who knoweth
whether God in mercy have delivered those just men
which here departed, from the evils to come ; and from
unreasonable men, in whom there neither was, nor is, any
comfort, but grief, sorrow, affliction, and misery, till they
cast out this spawn of self-love.

But I have dwelt too long upon this first part ; I come
now to the second, which concerns an Exhortation, as I
shewed yon, in the Division.

Sut every man another's wealth.

In direct opposition, he should say, Let every man seek
another's, but the first part being compared with the latter,
and (seek) being taken out of the former and put to the
latter, and (wealth) taken out or rather implied, in the
former, the whole sentence is thus resolved, Let no man
seek his own wealth, but let every man seek another's wealth.

25

And the word here translated ivealth, is the same with
that in Rom. 13. 4. and may not be taken only for riches,
as Englishmen commonly understand it, but for all kinds
of benefits, favors, comforts either for soul or body ; and
so here again, as before you must understand an Affirm
ative Commandment, as the Negative was before: and
least any should say, If I may not seek my own good, I
may do nothing ; Yes saith Paul, I'll tell thee, thou shalt
seek the good of another, whereas now all thy seeking
helps but one, by this means thou shalt help many : and
this is further enforced by these two circumstances, (no
man) may seek his own, be he rich, learned, wise, &c. But
every man must seek the good of another.

The point of instruction is taken from the very letter
and phrase, viz.

Doct. 2. A man must seek the good, the wealth, the profit
of others.

I say he must seek it, he must seek the comfort, profit
and benefit of his neighbor, brother, associate, &c. His
own good he need not seek, it will offer itself to him every
hour ; but the good of others must be sought, a man must
not stay from doing good to others till he is sought unto,
pulled and hauled, (as it were) like the unjust judge, for
every benefit that is first craved, cometh too late. And
thus the ancient patriarchs did practice, when the travel
ler and wayfaring men came by, they did not tarry till
they came arid asked relief and refreshment, but sat at
the gates to watch for such, (Judges 19. 20, 21) and looked
in the streets to find them, yea, set open their doors that
they might freely and boldly enter in. And howsoever,
some may think this too large a practice, since now the
world is so full of people, yet I see not but the more
people there is, the larger charity ought to be.

But be it so, as a man may neglect, in some sort the
general world, yet those to whom he is bound, either in
natural, civil, or religious bands, them he must seek how
to do them good. A notable example you have in David,
who, because there was twixt him and Jonathan a band
and covenant, therefore he enquired, Whether there was
any left of the house of Saul, to whom he might shew mercy
for Jonathan's sake, 2 Sam. 9. 1. So this people of Corinth,

26

to whom Paul writeth, they were in a spiritual league and
covenant in the Gospel, and so were a body. Now for one
member in the body to seek himself, and neglect all oth
ers were, as if a man should clothe one arm or one leg of
his body with gold and purple, and let all the rest of the
members go naked. 1 Cor. 12. 27.

Now brethren, I pray you, remember yourselves, and
know, that you are not in a retired monastical course, but
have given your names and promises one to another and
covenanted here to cleave together in the service of God,
and the King ; What then must you do ? May you live
as retired hermits ? and look after no body ? Nay, you
must seek still the wealth of one another ; and enquire
as David, how liveth such a man ? How is he clad ?
How is he fed ? He is my brother, my associate ; we
ventured our lives together here, and had a hard brunt of
it and we are in league together. Is his labor harder
than mine ? surely I will ease him ; hath he no bed to lie
on ? why, I have two, I'll lend him one ; hath he no
apparel ? why, I have two suits, I'll give him one of them ;
eats he coarse fare, bread and water, and I have better,
why, surely we will part stakes. He is as good a man as
I, and we are bound each to other, so that his wants must
be my wants, his sorrows my sorrows, his sickness my
sickness, and his welfare my welfare, for I am as he is. And
such a sweet sympathy were excellent, comfortable, yea,
heavenly, and is the only maker and conserver of
churches and commonwealths, and where this is wanting,
ruin comes on quickly, as it did here in Corinth.

But besides these motives, there are other reasons to
provoke us not only to do good one to another ; but even
to seek and search how to do it.

1. As first, to maintain modesty in all our associates,
that of hungry wanters, they become not bold beggars
and impudent cravers ; for as one saith of women, that,
when they have lost their shamefacedness, they have lost
half their honesty, so may it be truly said of a man that
when he hath lost his modesty, and puts on a begging
face, he hath lost his majesty, and the image of that noble
creature ; and man should not beg and crave of man, but
only of God. True it is, that as Christ was fain to crave

27

water of the Samaritan woman, (John 4. 5.) so men are
forced to ask sometimes rather than starve, but indeed in
all societies it should be offered them. Men often com
plain of men's boldness in asking, but how cometh this to
pass, but because the world have been so full of self-lovers
as no man would offer their money, meat, garments,
though they saw men hungry, harborless, poor, and
naked in the streets ; and what is it that makes men
brazen-faced, bold, brutish, tumultuous, but because they
are pinched with want, and see others of their companions
(which it may be have less deserved) to live in prosperity
and pleasure ?

2. It wonderfully encourageth men in their duties,
when they see the burthen equally borne; but when
some withdraw themselves and retire to their own partic
ular ease, pleasure, or profit ; what heart can men have to
go on in their business ? when men are come together to
lift some weighty piece of timber or vessel ; if one stand
still and do not lift, shall not the rest be weakened and
disheartened ? Will not a few idle drones spoil the whole
stock of laborious bees : so one idle-belly, one murmurer,
one complainer, one self-lover will weaken and dishearten
a whole colony. Great matters have been brought to
pass where men have cheerfully as with one heart, hand,
and shoulder, gone about it, both in wars, buildings, and
plantations, but where every man seeks himself, all com
eth to nothing.

3. The present necessity requireth it, as it did in the
days of the Jews> returning from captivity, and as it was
here in Corinth. The country is yet raw, the land
untilled, the cities not builded, the cattle not settled, we
are compassed about with a helpless and idle people, the
natives of the country, which cannot in any comely or
comfortable manner help themselves, much less us. We
also have been very chargeable to many of our loving
friends, which helped us hither, and now again supplied
us, so that before we think of gathering riches, we must
even in conscience think of requiting their charge, love
and labor, and cursed be that profit and gain which aim-
eth not at this. Besides, how many of our dear friends
did here die at our first entrance, many of them no doubt

28

for want of good lodging, shelter, and comfortable things,
and many more may go after them quickly, if care be not
taken. Is this then a time for men to begin to seek
themselves ? Paul saith, that men in the last days shall
be lovers of themselves, (2 Tim. 3. 2.) but it is here yet
but the first days, and (as it were) the dawning of this
new world, it is now therefore no time for men to look to
get riches, brave clothes, dainty fare, but to look to present
necessities ; it is now no time to pamper the flesh, live at
ease, snatch, catch, scrape, and pill, and hoard up, but rather
to open the doors, the chests, and vessels, and say, brother,
neighbor, friend, what want ye, any thing that I have ?
make bold with it, it is yours to command, to do you good,
to comfort and cherish you, and glad I am that I have it
for you.

4. And even the example of God himself whom we
should follow in all things within our power and capacity,
may teach us this lesson, for (with reverence to his Maj
esty be it spoken) he might have kept all grace, goodness,
and glory to himself! but he hath communicated it to us,
even as far as we are capable of it in this life, and will
communicate his glory in all fulness with his elect in
that life to come ; even so his son Jesus Christ left his
glory eclipsed for a time, and abased himself to a poor
and distressed life in this world, that he might, by it, bring
us to happiness in the world to come. If God then have
delighted in thus doing good and relieving frail and mise
rable man, so far inferior to himself, what delight ought
man to have to relieve and comfort man, which is equal to
himself?

5. Even as we deal with others, ourselves and others
shall be dealt withal. Carest thou not how others fare,
how they toil, are grieved, sick, pinched, cold, harborless,
so as thou be in health, livest at ease, warm in thy nest,
farest well ? The days will come when thou shalt labor
and none shall pity thee, be poor and none relieve thee,
be sick, and lie and die and none visit thee, yea, and thy
children shall lie and starve in the streets, and none shall
relieve them, for it is the merciful that shall obtain mercy ;
Mat. 5. 7. and tJie memory of the just shall be blessed even
in his seed; Prov. 10. and a merciful and loving man

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when he dies, though he leave his children small and
desolate, yet every one is mercifully stirred up for the
father's sake to shew compassion, but the unkindness,
currishness, and self-love of a father, is through God's
just judgment recompensed upon the children with neg
lect and cruelty.

6. Lastly, That we may draw to an end ; A merciless
man, and a man without natural affection or love, is reck
oned among such as are given over of God to a reprobate
mind, (Rom. 1. 30.) and (as it were) transformed into a
beast-like humor ; for, what is man if he be not sociable,
kind, affable, free-hearted, liberal; he is a beast in the
shape of a man; or rather an infernal spirit, walking
amongst men, which makes the world a hell what in him
lieth ; for, it is even a hell to live where there are such
men : such the Scriptures calleth Nabals, which signifieth
fools, (Psal 14. 1.) and decayed men, which have lost both
the sap of grace and nature ; and such merciless men are
called goats, and shall be set at Christ's left hand at the
last day, (Math. 25. 33.) Oh therefore seek the wealth one of
another.

Obj. But some will say, It is true, and it were well if
men would so do, but we see every man is so for himself, as
that if I should not do so, I should do full ill, for if I have
it not of my own, I may snap short sometimes, for I see
no body showeth me any kindness, nor giveth me any thing ;
if I have gold or silver, that goeth for payment, and if I
want it I may lie in the street, therefore I had best keep that
I have, and not be so liberal as you would have me, except I
saw others ivould be so towards me.

Ans. This Objection seemeth but equal and reasona
ble, as did the Answer of Nabal to Davids men, but it is
most foolish and carnal, as his also was ; for, if we should
measure our courses by most men's practices, a man
should never do any godly duty ; for, do not the most,
yea, almost all, go the broad way that leadeth to death
and damnation, (Luke. 18. 23, 24.) Who then will follow
a multitude ? It is the word of God, and the examples of
the best men that we must follow. And what if others
will do nothing for thee, but are unkind and unmerciful
to thee ? Knowest thou not that they which will be the

30

children of God must be kind to the unkind, loving to
their enemies, and bless those that curse them ? (Mat. 5.
44, 47.) If all men were kind to thee, it were but publi
cans' righteousness to be kind to them ? If all men be
evil, wilt thou be so too ? When David cried out, Help
Lord, for not a godly man is left, Psal. 12. 1. did he him
self turn ungodly also ? Nay, he was rather the more
strict. So, if love and charity be departed out of this
world, be thou one of them that shall first bring it in
again.

And let this be the first rule, which I will with two others
conclude for this time.

1. Never measure thy course by the most, but by the
best, yea, and principally by God's word : Look not what
others do to thee, but consider what thou art to do to
them : seek to please God, not thyself Did they in Mat.
25. 44. plead, that others did nothing for them ? No such
matter, no such plea will stand before God, his word is
plain to the contrary, therefore, though all the world
should neglect thee, disregard thee, and contemn thee,
yet remember thou hast not to do with men, but with the
highest God, and so thou must do thy duty to them not
withstanding.

2. And let there be no prodigal person to come forth
and say, Give me the portion of lands and goods that ap-
pertaineth to me, and let me shift for myself; Luke 15. 12.
It is yet too soon to put men to their shifts ; Israel was
seven years in Canaan, before the land was divided unto
tribes, much longer before it was divided unto families :
and why wouldst thou have thy particular portion, but
because thou thinkest to live better than thy neighbor,
and scornest to live so meanly as he ? but who, I pray
thee, brought this particularizing first into the world?
Did not Satan, who was not content to keep that equal
state with his fellows, but would set his throne above the
stars ? Did not he ako entice man to despise his general
felicity and happiness, and go try particular knowledge of
good and evil ; and nothing in this world doth more re
semble heavenly happiness, than for men to live as one,
being of one heart, and one soul ; neither any thing more
resembles hellish horror, then for every man to shift for
himself; for if it be a good mind and practise, thus to affect

31

particulars, mine and thine, then it should be best also for
God to provide one heaven for thee, and another for thy
neighbor.

Object. But some will say, If all men will do their en
deavors as I do I could be content ivith this generality, —
but many are idle and slothful, and cat up others' labors, and
therefore it is best to part, and then every man may do his
pleasure.

First, this, indeed, is the common plea of such as will
endure ao inconveniences, and so for the hardness of
men's hearts, God and man doth often give way to that
which is not best, nor perpetual, but indeed if we take this
course to change ordinances and practices because of
inconveniences, we shall have every day new laws.

Secondly, if others be idle and thou diligent, thy fellow
ship, provocation, and example, may well help to cure
that malady in them, being together, but being asunder,
shall they not be more idle, and shall not gentry and beg
gary be quickly the glorious ensigns of your common
wealth ?

Thirdly, construe things in the best part, be not too
hasty to say, men are idle and slothful, all men have not
strength, skill, faculty, spirit, and courage to work alike ; it
is thy glory and credit, that thou canst do so well, and his
shame and reproach, that can do no better ; and are not
these sufficient rewards to you both.

Fourthly, if any be idle apparently, you have a law and
governors to execute the same, and to follow that rule of
the Apostle, to keep back their bread, and let them not
eat, go not therefore whispering, to charge men with
idleness ; but go to the governor and prove them idle ; and
thou shall see them have their deserts. Acts 19. 38. 2
Thes. 3. 10. Deut. 19. 15.

And as you are a body together, so hang not together
by skins and gymocks, but labor to be jointed together
and knit by flesh and sinews ; away with envy at the good
of others, and rejoice in his good, and sorrow for his evil.
Let his joy be thy joy, and his sorrow thy sorrow : Let
his sickness be thy sickness : his hunger thy hunger : his
poverty thy poverty; and if you profess friendship, be
friends in adversity : for then a friend is known and tried,
and not before.

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3. Lay away all thought of former things and forget
them, and think upon the things that are ; look not gaping-
ly one upon other, pleading your goodness, your birth,
your life you lived, your means you had and might have
had ; here you are by God's providence under difficulties ;
be thankful to God, it is no worse, and take it in good
part mat which is, and lift not up yourself because of
former privileges ; when Job was brought to the dung-hill,
he sat down upon it, Job 2. 8. and when the Almighty
had been bitter to Naomi, she would be called Marah;
consider therefore what you are now, and whose you are ;
say not I could have lived thus, and thus ; but say thus
and thus I must live : for God and natural necessity re-
quireth, if your difficulties be great, you had need to
cleave the faster together, and comfort and cheer up one
another, laboring to make each other's burden lighter;
there is no grief so tedious as a churlish companion and
nothing makes sorrows easy more than cheerful associ
ates : bear ye therefore one another's burthen, and be
not a burthen one to another ; avoid all factions, froward-
ness, singularity and withdra wings, and cleave fast to the
Lord, and one to another continually ; so shall you be a
notable precedent to these poor heathens, whose eyes are
upon you, and who very brutishly and cruelly do daily
eat and consume one another, through their emulations,
ways and contentions; be you therefore ashamed of it,
and win them to peace both with yourselves, and one
another, by your peaceable examples, which will preach
louder to them, than if you pould cry in then* barbarous
language ; so also shall you be an encouragement to many
of your Christian friends in your native country, to come
to you, when they hear of your peace, love and kindness
that is amongst you : but above all, it shall go well with
your souls, when that God of peace and unity shall come
to visit you with death as he hath done many of your
associates, you being found of him, not in murmurings,
discontent and jars, but in brotherly love, and peace, may
be translated from this wandering wilderness unto that
joyful and heavenly Canaan.

AMEN.

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